¹ MacIntyre, Alasdair, ‘The End of Education: The Fragmentation of the American University,’ Commonweal 133 (2006)Google Scholar; God, Philosophy, Universities: A Selective History of the Catholic Philosophical Tradition (NY: Rowman and Littlefield, 2009)Google Scholar; ‘The Very Idea of a University: Aristotle, Newman and Us,’ New Blackfriars 91 (2010), pp. 4–19CrossRefGoogle Scholar; Hütter, Reinhard, ‘God, the University, and the Missing Link – Wisdom: Reflections on Two Untimely Books,’ The Thomist 73 (2009), 241–77CrossRefGoogle Scholar; Ashley, Benedict M. O.P., The Way toward Wisdom: An Interdisciplinary and Intercultural Introduction to Metaphysics (Notre Dame, Ind.: University of Notre Dame Press, 2006)CrossRefGoogle Scholar.

² “The intention here is not one of retrenchment or negative criticism, but of broadening our concept of reason and its application. While we rejoice in the new possibilities open to humanity, we also see the dangers arising from these possibilities and we must ask ourselves how we can overcome them. We will succeed in doing so only if reason and faith come together in a new way, if we overcome the self‐imposed limitation of reason to the empirically falsifiable, and if we once more disclose its vast horizons. In this sense theology rightly belongs in the university and within the wide‐ranging dialogue of sciences, not merely as a historical discipline and one of the human sciences, but precisely as theology, as inquiry into the rationality of faith” (Available at http://www.vatican.va/holy_father/benedict_xvi/speeches/2006/september/documents/hf_ben‐xvi_spe_20060912_university‐regensburg_en.html).

³ Available at http://www.vatican.va/holy_father/benedict_xvi/speeches/2008/january/documents/hf_ben‐xvi_spe_20080117_la‐sapienza_en.html

⁴ According to a foundationalist account, some beliefs are justified in and of themselves and not on the basis of their relationship to other beliefs. Nonfoundational beliefs, in contrast, receive their justification from their relationship to other beliefs and are ultimately justified by their relationship to foundational beliefs. The account of scientia given in the Posterior Analytics is foundational, for demonstrations productive of scientia derive from principles which are not known through demonstration, and scientia of other truths is by way of demonstrations which employ these principles as premises. For a critical account of foundationalism, see W. Jay Wood, Epistemology: Becoming Intellectually Virtuous (Leicester: Apollos, 1998), pp. 77–104.

⁵ Ratzinger, Joseph, Church, Ecumenism and Politics: New Essays in Ecclesiology (NY: St Paul Publications, 1988), pp. 153–154.Google Scholar

⁶ ST III, q. 40 a. 1 ad 3: “Christi actio fuit nostra instructio.”

⁷ God's Wisdom revealed to us in Christ possesses, however, a cruciform character and consequently seems foolish to worldly wisdom.

⁸ For a much expanded elaboration of this point, see O'Reilly, Kevin E., The Hermeneutics of Knowing and Willing in the Thought of St. Thomas Aquinas (Leuven: Peeters, 2013)Google Scholar, especially chapter VI, “A Hermeneutics of Faith.”

⁹ Ratzinger, Church, Ecumenism and Politics, p. 155.

¹⁰ Ibid.

¹¹ Ibid., p. 153.

¹² FR 78.

¹³ See SCG, I, 7.

¹⁴ Dogmatic Constitution on the Catholic Faith, http://www.nyu.edu/classes/gmoran/VATICAN1.pdf (accessed 20/03/2013).

¹⁵ Turner, Denys, Faith, Reason, and the Existence of God (Cambridge: Cambridge University Press, 2004), p. 4CrossRefGoogle Scholar. This assertion does not of itself imply that there are in fact any successful proofs for the existence of God. It simply maintains that reason is in principle capable of providing such a proof.

¹⁶ Ratzinger, Church, Ecumenism and Politics, p. 153.

¹⁷ Wood, Epistemology, p. 30.

¹⁸ Gadamer, Hans Georg, Truth and Method (NY: Continuum, 1993), 279Google Scholar.

¹⁹ Ratzinger, Joseph Cardinal, Principles of Catholic Theology: Building Stones for a Fundamental Theology, trans. McCarthy, Sister Mary Frances S.N.D. (San Francisco: Ignatius, 1987), p. 23Google Scholar.

²⁰ Ratzinger, Joseph, Dogma und Verkündigung (Munich and Freiburg: Wewel, 1973), p. 265Google Scholar. Quoted in Heim, Maximilian Heinrich, Jospeh Ratzinger: Life in the Church and Living Theology – Fundamentals of Ecclesiology with Reference to Gentium, Lumen (Ignatius: San Franciso, 2007), p. 149Google Scholar.

²¹ Cardinal Ratzinger, Principles, p. 36.

²² For an extended formulation of this argument, see O'Reilly, The Hermeneutics of Knowing and Loving.

²³ Lumen Gentium 8.

²⁴ See, for example, ST I, 2, 3.

²⁵ Henry, John Newman, Cardinal, The Idea of a University (New York: Longmans, Green and Co., 1925), p. 50.Google Scholar

²⁶ MacIntyre, Alasdair, God, Philosophy, Universities: A Selective History of the Catholic Philosophical Tradition (New York: Rowman and Littlefield, 2009), p. 175Google Scholar.

²⁷ Newman, The Idea of a University, p. 99.

²⁸ Ibid., p. 49.

²⁹ Ibid., p. 25.

³⁰ Ibid., p. 26.

³¹ Ibid., p. 214.

³² MacIntyre, ‘The Very Idea of a University,’ p. 12.

³³ This sentence is adapted from Newman, The Idea of a University, p. 216.

³⁴ Ibid., p. 217.

³⁵ Ker, Ian, John Henry Newman (Oxford: Oxford University Press, 1988), p. 389.Google Scholar

³⁶ See Newman, The Idea of a University, p. ix: “The view taken of a University in these Discourses is the following: – That it is a place of teaching universal knowledge. This implies that its object is, on the one hand, intellectual, not moral; and, on the other, that it is the diffusion and extension of knowledge rather than the advancement. If its object were scientific and philosophical discovery, I do not see why a University should have students; if religious training, I do not see how it can be the seat of literature and science. Such is a University in its essence, and independently of its relation to the Church. But, practically speaking, it cannot fulfil its object duly, such as I have described it, without the Church's assistance; or, to use the theological term, the Church is necessary for its integrity. Not that its main characters are changed by this incorporation: it still has the office of intellectual education; but the Church steadies it in the performance of that office.” See Avery Cardinal Dulles, SJ, Newman (London and New York: Continuum, 2002), p. 141: “For Newman the university is not a mere instrument of the Church. It requires a measure of autonomy because it has its own proper end, distinct from that of the Church. its specific aim is not the salvation of souls but higher education.” Further on Dulles comments that the university “exercises sovereignty over the various disciplines, maps out their respective territories, and adjudicates disputes among them. But the sovereignty of the university, in Newman's view is limited. Insofar as grace and revelation are superior to nature and reason, the Church, which is sovereign in speaking about these higher realms, has a certain authority over the Catholic university. The infallible pronouncements of the Church must be accepted without question” (ibid.).

³⁷ Ker, John Henry Newman, p. 389.

³⁸ Newman, The Idea of a University, p. 202.

³⁹ Ibid.

⁴⁰ Ibid.

⁴¹ Newman, John Henry, University Sketches, ed. Tierney, Michael (London and Newcastle‐on‐Tyne: The Walter Scott Publishing Co., 1903), p. 222Google Scholar.

⁴² Newman, Cardinal, My Campaign in Ireland, part I: Catholic University Reports and Other Papers (Aberdeen: A. King and Co., 1896), p. 24Google Scholar.

⁴³ Ibid.

⁴⁴ Fleischacker, , “The Place of Modern Scientific Research in the University According to John Henry Newman,” Logos 15 (2012), p. 110Google Scholar.

⁴⁵ Translation of the lecture given in Italian in the convent of Saint Scholastica, Subiaco, Italy, accessed at http://www.catholiceducation.org/articles/politics/pg0143.htm (20/03/2013).

⁴⁶ Morey, Melanie. M. and Piderit, John M. S.J., Catholic Higher Education: A Culture in Crisis [Oxford: Oxford University Press, 2006], 143CrossRefGoogle Scholar

⁴⁷ Ibid., 145–46.

⁴⁸ Ibid., 146–48.

⁴⁹ Ibid., 146.

⁵⁰ Ibid., p. 148.

⁵¹ MacIntyre, God, Philosophy, Universities, p. 174.

⁵² MacIntyre, ‘The Very Idea of a University,’ p. 17.

⁵³ Ibid.